Exercising the Intellect According to Quranic Methodology

Allah created humankind in the best stature. Allah, the Exalted, says: “Indeed, We have created the human being in the best of stature. Then We reduced them to the lowest of the low” (95:4–5). Al-Fakhr al-Razi relates from al-Aṣamm that “the best of stature” refers to the perfection of intellect, understanding, manners, knowledge, and expression. These are among the innate qualities of human beings, through which their perception and vision are refined by sound reason, from which the actions of the body proceed.

Human beings were created from clay, and thus there is within their origin that which pulls them downward. Allah endowed human beings with intellect so that they might recognize the virtue of guidance and the paths to honor, and thereby, ascend to the highest level of their capacity for the coherent development of the self and nearness to Allah. Whoever does not employ their intellect to recognize the virtue of guidance and follow it is ignorant and lives in a state of Jahiliyyah, which encompasses either a lack of knowledge, or a failure to act upon it.

The distinguishing quality of the intellect is what gives the human being superiority over 

the rest of creation. It is the means by which a person is able to benefit from what Allah has deposited in the universe. This is the meaning of Taskhir — the subjugation of creation and making it accessible for human benefit — which takes place through knowledge, whose beginning is the teaching of Adam all the names, as Allah, the Exalted, says: “And He taught Adam the names — all of them” (2:31).

The intellect, therefore, is the instrument through which the trust of vicegerency upon the earth is fulfilled. The Quran presents the intellect as possessing characteristics and functions through which servants learn how to exercise their intellect in a manner that elevates them to the highest level of purity and, by Allah’s permission, saves them from falling into the lowest of the low — that is, ignorance and blindness.

These functions can be discerned from the names by which the Quran refers to the intellect. Among these is Al-Lubb. The term Lubb denotes the purest and finest essence of the human being: sound perception purified of impurities. A person of Lubb possesses the capacity to understand the wisdom underlying the rulings of Allah and to hasten to comply with His commands. They possess penetrating insight through which they contemplate Allah’s creation, give thanks to the Creator, and fear deviation and misguidance. Allah, the Exalted, says: “But those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none take heed except “Ulu Al Albab” (those of understanding). [They say,] ‘Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself. Indeed, You are the Bestower’”(3:7–8). And He says concerning their qualities: “Those who listen to what is said and follow the best of it. They are the ones whom Allah has guided, and they are “Ulu Al Albab” (the people of understanding)” (39:18). And Allah, the Exalted, says: “Indeed, in the creation of the heavens and the earth and the alternation of the night and day are signs for “Ulu Al Albab” (those of understanding)” (3:190). And He says: “This is a blessed Book We have sent down to you so that they may contemplate its verses and that those of understanding may take heed” (38:29).

These verses demonstrate that the Quran connects wisdom, understanding, contemplation, and the perception of the meanings of its verses with purified intellects. These are Ulu Al Albab, the people of understanding.

The believer’s objective is to attain the rank of Ulu Al Albab. This is achieved by exercising the intellect in accordance with its other designations in the Quran, whose meanings ultimately return to the concepts of restraint, confinement, and holding back.

Although the noun Aql itself is not mentioned in the Quran, it appears in its verbal forms, such as Allah’s saying: “Will you not use reason?” (2:44), and: “So that you may use reason” (2:73), and other similar verses.

The intellect is called Aql, because it restrains the soul from the vices of desire. The root “Aqala” conveys the meaning of restraining, binding, and holding something firmly. The intellect is also called Hijr, as Allah, the Exalted, says: “Is there [not] in [all] that an oath [sufficient] for one of perception?” (89:5). It is called Hijr because it prevents a person from engaging in actions and utterances that are unbecoming. It is also called Nuha, as Allah, the Exalted, says: “Surely in this are signs for people of “Nuha” (sound judgment)” (20:128).

The intellect is given this designation because it restrains people from reprehensible things. It causes them to stop at what Allah has commanded and prevents them from transgressing beyond it. The intellect is likewise called Hilm (plural Ahlam), as Allah, the Exalted, says: “Or do their Ahlam (intellects) command them to do this, or are they a transgressing people?” (52:32). It is called Hilm because the intellect is a cause of forbearance, which is the restraint of the self and its natural disposition from the agitation of anger.

The totality of these names indicates that the primary purpose of the intellect is restraint, self-control, and holding oneself back from what is unbecoming. Thus, benefiting from that which makes the human being truly human and distinguishes them from the rest of creation is achieved through pausing, exercising restraint, and holding oneself back.

This is because among the forces that exercise control over the self are the appetitive force and the irascible force. Both drive the self toward impulsive action governed by desires and whims. When these two forces gain control over the self, they intensify the diseases of the heart in their various forms, such as hatred, being carried away into indecency, transgression, hostility, envy, and the like.

These diseases then become formative of a person’s perception of reality and truth. As a result, they may regard transgression, envy, and hatred as permissible, while seeing themselves as just in their actions and correct in their assumptions or judgments.

Thus, requiring the intellect to embody the Quranic principle causes it to restrain the self, preventing it from being carried away by desires, reacting impulsively to anger, or acting hastily and thereby experiencing regret. Through self-restraint, the light of guidance enters the heart. The person then considers the consequences of an action, restrains themselves from it, and does not rush into it. At the same time, the orientation of the intellect is rectified and illuminated by wisdom. It is reported in a Mursal narration: “Indeed, Allah loves penetrating insight when doubts arise, and He loves complete intellect when desires arise.”

Exercising the intellect in accordance with the Quranic principle is achieved by disciplining the self and preventing it from rushing toward the allure of desires; restraining it from reacting when anger is provoked; contemplating the consequences of ones actions by reflecting upon the fate of those who committed wrongdoing, as described in the Quran; and cultivating steadfastness by reflecting upon Allahs blessings in oneself, among the generations of believers who preceded us, and throughout the universe.

This is the central axis of reforming the intellect, which in turn, leads to the rectification of ones words and actions and to gradual elevation toward the rank of Ulu Al Albab, those endowed with sound understanding.

So, what is the practical method that guides servants to exercise their intellect according to the Quranic methodology?

This methodology is founded upon three principles:

First: Deliberateness (Anah)

So that one restrains oneself from impulsiveness and reacting without reflection and deliberation. It is reported in the Hadith: “Deliberateness is from Allah, while haste is from Satan.” Another narration states: “Forbearance and deliberateness are from Allah, while haste is from Satan.” Deliberateness is a fruit grounded in forbearance and patience. It is reported in the Hadith: “Deliberateness is required in everything except in the deeds of the Hereafter.”

Deliberation, by which haste is resisted and restrained, is an act of worship. Allah, the Exalted, says: “So do not hasten concerning them” (46:35). Haste is indeed part of the human disposition. Allah, the Exalted, says: “Humankind was created of haste” (21:37). And He says: “And the human being is ever hasty” (17:11). As it has been said: “In haste lies regret, and in deliberateness lies safety.” Hence, deliberateness becomes a means of disciplining this natural disposition and preventing it from becoming impulsive.

Second: Verification (Tathabbut) Founded upon Having a Good Opinion of Others. The second principle is verification founded upon having a good opinion of others, so that one remains just in ones actions and judgments. Verification is a principle governing ones dealings in words and actions, ensuring that the servant remains within the bounds of objectivity and is not influenced by opinions founded upon conjecture and whims.

This principle is particularly important in light of certain currents of Western thought whose approach to dealing with others is based upon a critical mechanism that begins by questioning the speakers intentions and assuming that the speaker may be deceptive or misleading. This approach has influenced the thinking of many Muslims, such that suspicion has become the starting point from which they judge others. This, in turn, can lead to mutual hatred, hostility, conflict, and tribulations.

Divine guidance has warned us against harboring negative assumptions and has commanded us to maintain a good opinion of others. A person who develops a habit of negative suspicion may ultimately come to harbor negative assumptions about their Lord, the Exalted.

When these two principles are absent, actions can lead to great corruption, as Allah, the Exalted, says: “O believers! If an evildoer brings you any news, verify it, lest you harm a people unknowingly, then regret what you have done” (49:6). And Allah, the Exalted, says concerning the incident of the slander: “When you passed it from one another with your tongues and said with your mouths what you had no knowledge of, thinking it was insignificant while it was, in the sight of Allah, tremendous” (24:15). The incident of the slander caused the Prophet Muhammad profound hurt, and among the factors that contributed to its spread was the absence of the two principles that help a person exercise their intellect according to the Quranic principle: deliberateness and verification founded upon having a good opinion of others.

Third: Turning Away from Frivolity and Vain Speech (Laghw). The third principle is turning away from Laghw, which encompasses vain, frivolous, and meaningless speech and activity. It asserts itself upon believers, requiring them to safeguard their environment, preserve the soundness of their perception, and remain steadfast in humility and reverence. Turning away from Laghw is among the foundational qualities of the Muslim and among the conditions of success, as Allah, the Exalted, says: “Successful indeed are the believers: those who are humble and attentive in their prayers, and those who turn away from Laghw” (23:1–3).

Turning away from laghw therefore preserves the purity of thought and the soundness of perception. It also helps believers maintain a state of humility and reverence, remain attentive to their actions, and stay mindful of their standing before Allah, the Exalted, thereby safeguarding the noble stature with which they have been endowed by their Creator.